Commentary on the Writings of St. John of the Cross by Dumont Richard

Author:Dumont, Richard
Language: eng
Format: epub
Publisher: Unknown
Published: 2010-12-25T16:00:00+00:00

ASCENT THIRD APPENDIX

Affective passions vs compassionate emotions: three prototypical personalities.

Sensitive emotional compassionate bodily feelings motivationally stimulate the self's willful self-serving somatic need (i.e., requirement) to manually make, to have, to own, and to functionally avail one's own self of possessively procuring utilizable conveniences to pragmatically facilitate its willful artificial self-control and manipulate its own body with ease, comfort, and a self-gratifying self-contentment. These emotional compassionate feelings, accordingly, are self-willfully provoked to sensuously urge and impel the somatic will to kinetic action. These sensitive emotional feelings emerge from the somatic self’s own demand (i.e., imperative need) for useable facilities that functionally and conveniently (and, possibly automatically) serve the selfhood's somatic needs to move about sensationally more rapidly and effortlessly. And, again and again, this willful selfhood's self-serving deficient need is itself skillfully transformed into a self-cultivated self-sufficient manipulative somatic skill in the process of cultivating and exploitatively using such useable artificial conveniences. The subjective selfhood's dichotomous psychosomatic will is not an innate faculty; it is an inbred self-cultivated propensity which is skillfully transformed into a competency in the process of experimentally cultivating artificial workable tools and symbols.

Intimate emotionless telepathic bearings, on the other hand, motivationally sedate the self’s willful self-serving psychic need (i.e., requirement) to mentally make, to have, to own, and to functionally avail one’s own self of possessively devising schematics to pragmatically facilitate its willful artificial self-control and management of its own mind’s inventive self-containment as well as the minds of other selves. These emotionless telepathic bearings are self-willfully invoked to impassively compel the psychic will to somnolent inaction (viz., pondering and musing). These intimate emotionless bearings emerge from the psychic self’s own demand (i.e., imperative need) for useful schematics that functionally and suitably (and possibly autocratically) serve the selfhood’s psychic needs to have fully realized its inspirational wishes to effortlessly communicate its own wishes. And, accordingly, this willful selfhood’s self-serving deficient psychic need becomes itself skillfully transformed into a self-cultivated self-sufficient manageable skill in the process of cultivating and exploititatively applying (i.e., testing) such useful sketches.

It should not be surprising to the reader of this commentary that the selfhood’s own self-serving will is psychosomatically dichotomous and antipodal. This is in keeping with the selfhood’s polarized egology. The human person’s egocentric awareness of both its own somatic body’s “bodiless motion” sensitized feelings and anatomic functions, is a simple extrospective empirical (inspectable) awareness whereas the same human person’s egocentric awareness of its own mind’s “motionless body” bearings and mental functioning is a complex introspective unobservable awareness. And, whereas bodily emotional feelings are sensitively experienced as a continuous or pulsating fluid current feeling of “bodiless motion”, their mental counterpart emotionless bearings are intimately experienced as bearing discrete notions afloat in a “motionless body” (i.e., a stream of consciousness).

In other words, the human person’s extrospective awareness of the body’s subjective somaticity is similar to one observing the fluidity of a river’s current while an introspective awareness of the mind’s subjective psychicity is similar to observing the passing objects afloat on the river’s current.

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